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CHAPTER VII.

The relation of Christianity to Slavery.

In the previous chapters, I have examined at length all that seems to refer to the subject of slavery in the Old Testament. If the train of reasoning which has been pursued is correct, we have reached the conclusion that, so far from its being true that the Mosaic system was designed to uphold and perpetuate the institution, the fact was, that under the fair operation of that system, slavery would at no distant period come entirely to an end. The fair and honest application of the Mosaic laws to slavery in the United States would speedily remove the evil from our country.

In approaching the New Testament with reference to this subject, the true points of inquiry may be stated in few words: Did Christ and his apostles look benignly on the institution? Did they regard it as a good institution, or as one adapted to promote permanent good? Did they consider it to be desirable for the highest comfort of social life? Did they consider that they who held slaves could illustrate the power and excellence of the Christian religion in the best manner, while continuing in that relation? Did they suppose that they who were held in slavery were occupying the most desirable condition in life, and that they should consider that the Christian religion contemplated the continuance of that relation? Was it the design of the Saviour, that the fair application of the gospel to this system should perpetuate it in his church?

The affirmative of these questions it is necessary for the advocates of slavery to make out, in order to show that the

New Testament sustains the system. If the affirmative can be made out, and if it can be shown that slavery has flourished, and must continue to flourish, under the fair application of the principles which Christ and his apostles laid down, it may be inferred that Christianity is favourable to the institution; if otherwise, not.

The points which the advocates of slavery refer to as showing that Christianity is not unfavourable to the system, or that the system is not contrary to the New Testament, are the following:

(1.) That slavery existed in the time of Christ, and that though he must often have come in contact with it, he did not condemn or denounce it. Thus it is said by the Presbytery of Tombecbee, pp. 15, 16,

"That slavery is not a moral evil, is evident from the fact, that it is nowhere condemned by the Redeemer, or his apostles in the New Testament. All principles, and all practices, which would exclude from the favour of God, and the kingdom of heaven, are recorded with great plainness without respect of persons. Witness the manner in which the scribes and Pharisees were addressed: For I say unto you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven.' Matt. v. 20. In a long catalogue of denunciations against various sins by the Redeemer himself, contained in the 23d chapter of Matthew, and from the 13th to the 33d verses inclusive, not a word is said against the sin of slavery.

"How does all this come to pass, if it be so 'great an evil' as our brethren seem to think? In the sermon on the Mount not a word is uttered against the sin of slavery. A centurion came to Jesus in Capernaum, beseeching him, and saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. Jesus saith unto him, I will come and heal him. The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof; but speak the word

only, and my servant shall be healed. For I am a man under authority, having soldiers under me, and I say unto this man, go, and he goeth; and to another, come, and he cometh; and to my servant, do this, and he doeth it. The Lord said, 'I have not found so great faith, no not in Israel.' Matt. viii. 5-10. The centurion was a slaveholder, and instead of being reproved by the Saviour, he received the highest commendation."

So also the Princeton Repertory, (April 1836, p. 275,) "It is on all hands acknowledged that, at the time of the advent of Jesus Christ, slavery in its worst forms prevailed over the whole world. The Saviour found it around him in Judea, &c. The subject is hardly alluded to by Christ in any of his personal instructions." So in the Princeton Repertory for October, 1844, it is said, “Neither Christ nor his apostles ever denounced slaveholding as a crime."

(2.) That slavery existed throughout the Roman world, wherever the apostles went, and yet that they did not denounce it as an evil, or proclaim the necessity of immediate emancipation. So the Princeton Repertory for 1836, p. 275, “The apostles met with it in Asia, Greece, Italy. How did they treat it? Not by the denunciation of slavery as necessarily and universally sinful. The apostles refer to it, not to pronounce upon it as a question of MORALS, but to prescribe the relative duties of masters and slaves.” So in the number for October, 1844, it is said by the Princeton Reviewer, "At the time of the introduction of Christianity, slavery in its worst form prevailed extensively over the world. The slaves are estimated as amounting to one half or two-thirds of the population of the Roman empire; and the severity with which they were treated was extreme." But "neither Christ nor his apostles ever denounced slaveholding as a crime."

So the Presbytery of Tombecbee: "In the whole catalogue of prohibitions which disqualify for the kingdom of heaven, slavery is not once named. Did the apostles say any thing on the subject that justifies its existence among a Christian people?

This Presbytery believes they did. Let every man abide in the same calling in which he was called. Art thou called being a servant? Care not for it; but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, is the Lord's freeman. Likewise also, he that is called, being free, is Christ's servant. Ye are bought with a price; be not ye the servants of men. Brethren, let every man, wherein he is called, therein abide with God. 1 Cor. vii. 20 -24. The Bible makes slavery a part of the domestic circle; it is associated with husband and wife, parents and children. "Slaves are directed in what manner they are to demean themselves as members of the civil and social compact. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye service, as men pleasers, but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men, knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether bond or free. And, ye masters, do the same things unto them, forbearing threatening, knowing that your master also is in heaven; neither is there respect of persons with him. Eph. vi. 5-9. Society is a whole, formed by infinite wisdom, with all its functions and functionaries. No honest calling is degraded, or degrading. Each member of the social compact is to be honoured and esteemed, while he continues to move cheerfully and usefully in his proper sphere." And so the advocates of slavery passim.

(3.) That the inspired teachers of the Christian religion admitted slaveholders into the Christian church, in the same manner as others, and regarded them, while holding slaves, as in every respect in good standing.* This is insisted on everywhere by the advocates of slavery, as showing that the apostles did not regard slaveholding as a sin, or as in any way

* See the Princeton Repertory, 1836, p. 277.

inconsistent with the existence of true piety, and with possessing all the proper qualifications of church membership. Thus the Princeton Reviewer says, "Did they [Christ and the apostles] shut their eyes to the enormity of a great offence between God and man? Did they temporize with a heinous evil, because it was common and popular? Did they admit the perpetrators of the greatest crimes to the Christian communion? Who will undertake to charge the blessed Redeemer and his inspired followers with such connivance at sin, and such fellowship with iniquity?" This argument is stated with much force by Dr. Fuller:

"The demonstration furnished on this question, I need only mention; it is the baptism by the apostles of slaveholders, and the admission of them into the churches. Before baptism they required men to repent, that is, to abandon all their sins; yet they baptized masters holding slaves. They fenced the Lord's table with the most solemn warnings that men should examine themselves, and that to eat and drink unworthily was to eat and drink condemnation; yet they admitted to the supper masters holding slaves. They declared that without holiness no man could see the Lord,' and at once condemned all the darling sins of the day. Idolatry was interwoven with the very elements of society, yet they spared it not, but at the sight of a city given to idolatry' their 'spirits were stirred,' and they told the people plainly that they worshipped devils. They abhorred the thought that 'the temple of God could have any agreement with idols;' and stigmatized idolatry as one of the works of the flesh,' 'as to which,' said they, we tell you before, as we have told you in times past, that they which do such things shall not inherit the kingdom of God.' Voluptuousness reigned in city and country, and even philosophers considered it innocent; but the heralds of Christ assailed it everywhere. In a word, going in the strength of the Lord God, they, with lion-hearted dauntlessness, struck at and warred with the superstitions of the Gentiles and the prejudices of the Jews. They attacked the.

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